The book applies a unique mix of psychosocial methods to understand the complexity of emotional, cognitive and ideological responses to human rights violations and examines the banal quality of the everyday vocabularies that people use to make sense of human rights and their violations, and justify not intervening. In Passivity Generation, Irene Bruna Seu offers a vivid and compassionate account of how past experiences of trauma and suffering affect individual (un)responsiveness, and explores the psychodynamics of passivity and its underpinning defence mechanisms.
An Avant-garde Theological Generation examines the Fourvière Jesuits and Le Saulchoir Dominicans, theologians and philosophers who comprised the influential reform movement the nouvelle théologie. Led by Henri de Lubac, Jean Daniélou, Yves Congar, and Marie-Dominique Chenu, the movement flourished from the 1930s until its suppression in 1950. It aims to remedy certain historical deficiencies by constructing a history both sensitive to the wider intellectual, political, economic, and cultural milieu of the French interwar crisis, and that establishes continuity with the Modernist crisis and the First World War. Chapter One examines the modern French avant-garde generations that have shaped intellectual and political thought in France, providing context for a historical narrative of the nouvelle théologie. Chapters Two and Three examine the influential older generations that flourished from 1893 to 1914, such as the Dreyfus generation, the generation of Catholic Modernists, and two generations of older Jesuits and Dominicans, which were instrumental in the Fourvière Jesuits' development. Chapter Four explores the influence of the First World War and the years of the 1920s, during which the Jesuits and Dominicans were in religious and intellectual formation, relying heavily on unpublished letters and documents from the Jesuits archives in Paris (Vanves). Chapter Five analyses the crises of the interwar period and the emergence of the wider generation of 1930-to which the nouveaux théologiens belonged-and its intellectual thirst for revolution. Chapter Six examines the emergence of the ressourcement thinkers during the tumultuous years of the 1930s. The decade of the 1940s, explored in Chapter Seven, saw the rise to prominence of the members of the generation of 1930, who, thanks to their participation in the resistance, emerged from the Second World War, with significant influence on the postwar French intellectual milieu. Finally, the monograph concludes in Chapter Eight with an examination of the triumph of French Left Catholicism and the nouvelle théologie during the 1960s at the Second Vatican Council. .
In The Birth of Sense, Don Beith proposes a new concept of generative passivity, the idea that our organic, psychological, and social activities take time to develop into sense. More than being a limit, passivity marks out the way in which organisms, persons, and interbodily systems take time in order to manifest a coherent sense. Beith situates his argument within contemporary debates about evolution, developmental biology, scientific causal explanations, psychology, postmodernism, social constructivism, and critical race theory. Drawing on empirical studies and phenomenological reflections, Beith argues that in nature, novel meaning emerges prior to any type of constituting activity or deterministic plan. The Birth of Sense is an original phenomenological investigation in the style of Maurice Merleau-Ponty, and it demonstrates that the French philosopher’s works cohere around the notion that life is radically expressive. While Merleau-Ponty’s early works are widely interpreted as arguing for the primacy of human consciousness, Beith argues that a pivotal redefinition of passivity is already under way here, and extends throughout Merleau-Ponty’s corpus. This work introduces new concepts in contemporary philosophy to interrogate how organic development involves spontaneous expression, how personhood emerges from this bodily growth, and how our interpersonal human life remains rooted in, and often thwarted by, domains of bodily expressivity.
Noted researcher Dr. Twenge uses 14 years of research and its data from 1.3 million respondents to reveal how profoundly different today's young adults are from previous generations, and makes controversial predictions about what the future holds.
Modern European literature has traditionally been seen as a series of attempts to assert successive styles of writing as 'new'. In this groundbreaking study, Ben Hutchinson argues that literary modernity can in fact be understood not as that which is new, but as that which is 'late'. Exploring the ways in which European literature repeatedly defines itself through a sense of senescence or epigonality, Hutchinson shows that the shifting manifestations of lateness since romanticism express modernity's continuing quest for legitimacy. With reference to a wide range of authors--from Mary Shelley, Chateaubriand, and Immermann, via Baudelaire, Henry James, and Nietzsche, to Val ry, Djuna Barnes, and Adorno--he combines close readings of canonical texts with historical and theoretical comparisons of numerous national contexts. Out of this broad comparative sweep emerges a taxonomy of lateness, of the diverse ways in which modern writers can be understood, in the words of Nietzsche, as 'creatures facing backwards'. Ambitious and original, Lateness and Modern European Literature offers a significant new model for understanding literary modernity.
Argues that symbolism is an important and unique element of Merleau-Ponty’s phenomenology. Merleau-Ponty says in his Institution and Passivity lectures that he wants to “consider criticism itself as a symbolic form” instead of doing “a philosophy of symbolic form.” This invites the possibility of an unconventional thought: If critical philosophy is a symbolic form, it cannot disclose its own limits and is, in fact, uncritical. Furthermore, the symbolic form can never itself be thought according to the terms of the criticism it produces but is always only constellated and matrixed within them—a symbolic form within both reflection and what it reflects on, within consciousness and the world. Thus, as Rajiv Kaushik argues, the symbolic form is another name for what Merleau-Ponty calls ontological divergence. Only now divergence introduces the question of a limit to both the subject and philosophy itself. This is nothing less than a psychoanalysis of philosophy. Kaushik’s analyses of the matrices between space—imagination, light—dark, awake—asleep, and repression—expression reveal this symbolism in its form of divergence, its lack of origin and destination. Kaushik also argues that the phenomenology of symbolism must detour from the purely descriptive method. Drawing from Merleau-Ponty’s recently published course materials, and attentive to his reliance on literature and literary language, Merleau-Ponty between Philosophy and Symbolism continues the living force of Merleau-Ponty’s thought and develops his radical insight of the primacy of the symbolic form, even in an ontology that claims to be about the sensible and its elements. “One of the best, most original books in Merleau-Ponty studies in recent years.” — Galen A. Johnson, author of The Retrieval of the Beautiful: Thinking Through Merleau-Ponty’s Aesthetics
This book constitutes the refereed proceedings of the 6th International Conference on Human Haptic Sensing and Touch Enabled Computer Applications, EuroHaptics 2008, held in Madrid, Spain, in June 2008. The 119 revised full papers presented were carefully reviewed and selected from 150 submissions. The papers are organized in topical sections on control and technology, haptic perception and psychophysics, haptic devices, haptics rendering and display, multimodal interaction and telepresence, as well as haptic applications.
“It’s time to return to biblical roots in reaching out to the younger generations,” says author Susan Seymour. She is passionate about the Word of God and America’s youth. However, years of teaching elementary, middle, and high school students and participating in church ministry programs to the same age groups have left her convinced that our nation is in dire need of sincere revival. Apostasy is both a call to awareness and an appeal for the church to simplify, returning to an emphasis on the simple foundations of our faith instead of a reliance on new and improved programs. Her message will encourage parents and leaders to take charge and contend for a generation that has been disillusioned by the ways of the world.
The Sacred Body Factories and the Creations of these eons old Arisings here in our Universe and beyond, are home to our Created Sacred Vessel our Sacred Body. As Soul, each of us chooses to explore what it is like to be in a Sacred Vessel, exploring an Ego Field that has as its primary ingredient no longer Feeling The Love We Are. This present work of nonfiction explores the content and Creative Manifestations of The Sacred Body Factories as well as the consequences of being in a Sacred Vessel, with its accommodative Sacred Nodal Energies, while forgetting Who/What We Really Are. Each of us is a mutually agreed- to Co-Creation of the Soul/Body Matrix with the Cosmos, and hence to honor, accept, allow, and above all else, LOVE Unconditionally this Unique Creation is critical. How we Relate to the experiences we are having here in this Ego Field while feeling so cut off from the Love We Are is deeply explored in this work Things Happen We evolve We do and say and create many things based in not Loving the self. Everything that is Created within the Sacred Body Factories, we are Co-Creating with Our Creator and with the many billions of personnel who work within and for The Sacred Body Factories - of which there are countless numbers all over the Universes. In fact, we are ourselves among these Beings who work within the Sacred Matrices of Love that so Create. We have been Gifted with many levels of experience in which to explore in this Universe and Beyond. Enjoy Your Sacredness, Your Sacred Body. Tend it Lovingly, with Great Care, Great Compassion and Consciousness. For You Created It and You are Lovingly Responsible for It. God Bless Shoh Nah
In A New Kind of Diversity, bestselling author Tim Elmore brings his decades of research and leadership experience to bear on what might be the biggest, most dramatic, and most disruptive shift the American workforce has ever seen: the vast diversity of several generations living—and working—together. The past few years have brought an endless cascade of social media movements that left many of us . . . well . . . scratching our heads. #Occupy Wallstreet. #March For Our Lives. #Black Lives Matter. #MeToo. #ClimateChange. Regardless of how you might feel about these protests, each symbolizes a gap. Despite the perspectives on all sides of these causes, a clear issue remains: There is a huge gap in this country that few are taking seriously. While diversity is usually seen as an ethnic, gender, or income issue—there is a new kind of diversity that only eight percent of U.S. companies even recognize: diverse generations on teams. Long laughed off as a cliché and more recently mocked in memes #HowToConfuseMillennials and #OKBoomer hashtags, the generational gap has become an undeniable tension in the global workplace. Sadly, it has fostered: Loneliness in our workplaces. Poor communication on our teams. Reduction in revenue and team morale. Conflicting values and priorities in the office. Divisions that lead to “walls” instead of “bridges.” For the first time in history, up to five generations find themselves working alongside each other in a typical company. The result? There can be division. Interactions between people from different generations can resemble a cross-cultural relationship. Both usually possess different values and customs. At times, each generation is literally speaking a different language! How can we hope to work together when we can’t even understand each other? This book provides the tools to: Get the most out of the strengths of each age group on your team. Foster effective communication instead of isolation among people. Build bridges rather than walls so that loneliness becomes connectedness. Connect people to learn how both veterans and rookies can mentor each other.
